The Man of Galilee

by Atticus G. Haygood

No wonder the perfect teaching of a blameless man has power upon the human conscience. To this hour good men indorse Pilate’s verdict; bad men can find no error in it.

When we look more closely into his innermost character we will find qualities that difference him from mere men broadly and unmistakably. We see in him no fault that we can name as attaching to his life; but we do see in him two manifestations of all others most marvelous and out of the range of mere human life. 1. There does not appear in him any, the very least, consciousness of fault. 2. In his religion there is no effort.

Now these things appear in no others who are sincere—who know what they are and what goodness is. The best men and women are conscious of faults, and the best are most conscious of them. If a man should say, “I am faultless,” we would question his sincerity, his sanity, or his knowledge of words, or his conception of goodness. And we would be right. No sane man, with any high ideal of goodness and knowing the meaning of words, ever yet used of himself words that fit only Jesus.

It is like a true artist’s ideal: the better artist he is the less he satisfies his own conception in what he does; so in religion, the saintliest most realize the distance between them and the Christ. An unbeliever has said that Mary at the sepulcher idealized him, and so made Christianity possible! He supposed he had accounted for the most stupendous fact of all time. Why is it that only Jesus has become the highest ideal that ever filled the human soul? That nineteen centuries have added nothing to him—taken nothing from him?

As to men, religion is war with nature. Saint Paul so teaches us. It was his experience; the holiest men best understand this and most frankly confess it. Paul’s writings are full of terms that illustrate religion from agonistic struggles. When Jesus himself urges men to seek the life of religion he says, “Strive to enter in at the strait gate.” The word translated strive is the Greek form of our word of pain and conflict—agonize.

But the religion of Jesus was effortless; there was never in his heart antagonism to goodness. His religion shines like the sun because it is full of light; it is a going forth from fountains that, in his inmost soul, were in spontaneous and perpetual play. He did have conflicts, but with the evil that was without him; there was none in him.

The story of his temptation does not at all militate against this statement. The force of the attack from without he felt, for it is said, “He suffered, being tempted.” But when we read the story we feel that it was not only right for him to resist, but natural. We see so clearly that we never doubt; there is in him nothing in sympathy with the evil to which he was solicited.

What does Jesus say of himself as to these things? What does he claim for himself? He says to Pilate, “I am the truth;” and it does not shock us to hear him say this. He says in one place, “I do always the will of my Father;” and we believe him—not only that he thinks he does, but that he does. In trying to give to his disciples the one true ideal of humanity he says, “Be ye therefore perfect, even as your Father in heaven is perfect.” Then he offers himself as an example to the human race, and we are satisfied that he is what he says, for we can “find no fault in him.” And with it all we recognize perfect sincerity, simplicity, humility. If a mere man were to say such things to us we would despise him; the scorn of the world would drive him from the presence of men. But he says such things and we feel that it is right; it is the truth; he is what he says.

In the same way we feel that he is entitled to make upon us the most tremendous claims for human service, devotion, and love ever put into words. He says, “If any man will be my disciple, let him deny himself and take up his cross daily, and follow me.” “He that loveth father or mother more than me is not worthy of me.” All must be in abeyance to his will. We are to forsake lands, homes, parents, children, wives, all for him. Nothing in the universe must come between him and the loyal, all-sacrificing love of his disciples. He must be first in our hearts; whatever comes between him and our love forfeits all claim upon him. If a mere man made these demands the world would despise him, and the world would be right.

But he sets up other claims of a sort no sincere and sane man, who is only a man, can think of for a moment. He claims the right to forgive sins. His critics were right—assuming him to be only a man. “Why does this man thus speak blasphemies? Who can forgive sins but God only?”